And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath between us, [even] between us and thee, and let us make a covenant with thee;
28. an oath ] A compact sealed by an oath. Cf. Deu 29:12; Neh 10:29.
covenant ] See on this word ( b’rth) the note on Gen 15:18.
Fuente: The Cambridge Bible for Schools and Colleges
Verse 28. Let there be now an oath betwixt us] Let us make a covenant by which we shall be mutually bound, and let it be ratified in the most solemn manner.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And they said, we saw certainly that the Lord was with thee,…. Not only while he was among them, by the fruitfulness of the land he sowed, by the increase of his family, his flocks and herds, but also since he was gone from them, in the valley of Gerar, and now in Beersheba:
and we said; one to another, assembled in privy council, in which this affair was talked over and debated:
let there now be an oath betwixt us, [even] betwixt us and thee: what was between us and thy father, or between thine ancestors and ours, let it be renewed and confirmed before us; so Onkelos and Jarchi; see
Ge 21:23:
and let us make a covenant with thee; the articles of which follow.
Fuente: John Gill’s Exposition of the Entire Bible
28. We saw certainly that the Lord was with thee. By this argument they prove that they desired a compact with Isaac, not insidiously, but in good faith, because they acknowledge the favor of God towards him. For it was necessary to purge themselves from this suspicion, seeing that they now presented themselves so courteously to one against whom they had before been unreasonably opposed. This confession of theirs, however, contains very useful instruction. Profane men in calling one, whose affairs all succeed well and prosperously, the blessed of the Lord, bear testimony that God is the author of all good things, and that from him alone flows all prosperity. Exceedingly base, therefore, is our ingratitude, if, when God acts kindly towards us, we pass by his benefits with closed eyes. Again, profane men regard the friendship of one whom God favors, as desirable for themselves; considering that there is no better or holier commendation than the love of God. Perversely blind, therefore, are they, who not only neglect those whom God declares to be dear unto him, but also iniquitously vex them. The Lord proclaims himself ready to execute vengeance on any one who may injure those whom he takes under his protection; but the greater part, unmoved by this most terrible denunciation, still wickedly afflict the good and the simple. We here, however, see that the sense of nature dictated to unbelievers, what we scarcely credit when spoken by the mouth of God himself. Still it is surprising that they should be afraid of an inoffensive man; and should require from him an oath that he would do them no injury. They ought to have concluded, from the favor which God had showed him, that he was a just man, and therefore there could be no danger from him; yet because they form their estimate of him from their own disposition and conduct, they also distrust his probity. Such perturbation commonly agitates unbelievers, so that they are inconsistent with themselves; or at least waver and are tossed between conflicting sentiments, and have nothing fixed and equable. For those principles of right judgment, which spring up in their breasts, are soon smothered by depraved affections. Hence it happens, that what is justly conceived by them vanishes; or is at least corrupted, and does not bring forth good fruit.
Fuente: Calvin’s Complete Commentary
(28, 29) Let there be now an oath.The word literally signifies a curse. Each side uttered an imprecation, with the prayer that it might fall upon himself if he broke the terms of the covenant.
Let us make a covenant.Heb., cut. (See Note on Gen. 15:10; Gen. 15:18; where also see the explanation of this use of the word curse.)
The Lord was with thee . . . blessed of the Lord.This use of the word Lord, that is, Jehovah, is very remarkable. In Gen. 21:22-23 Abimelech uses the term Elohim, God, in accordance with the careful discrimination in the use of the names of the Deity often previously referred to. By the long residence, first of Abraham and then of Isaac, in their territory, the Philistines would indeed have become better acquainted with the religion of the patriarchs; but as Jehovah was not their special title for the Deity (Exo. 6:3), we must conclude, with Rosenmller, that it was Moses who wrote Jehovah in the place of the word actually employed by Abimelech. We gather, however, that the king did not use any generic or heathen names of the Deity, but that whereby the patriarchs worshipped their covenant God, and his so doing was probably intended as an act of homage to Him.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
28. We saw certainly The signal favour bestowed on Isaac, (Gen 26:12,) and the memory of his father, convinced these Philistine lords that their God Jehovah was mighty to help his worshippers . Twice in this address the name Jehovah is used, showing that Isaac’s piety had magnified that name among the heathen .
Fuente: Whedon’s Commentary on the Old and New Testaments
Gen 26:28. Let there be now an oath, &c. An oath confirming the covenant and alliance, as was the case between Abraham and Abimelech: this covenant was made in due form; and, as was always usual, by the due ceremonies of a feast, most probably upon the sacrifice, Gen 26:30.
Fuente: Commentary on the Holy Bible by Thomas Coke
Pro 21:1
Fuente: Hawker’s Poor Man’s Commentary (Old and New Testaments)
Gen 26:28 And they said, We saw certainly that the LORD was with thee: and we said, Let there be now an oath betwixt us, [even] betwixt us and thee, and let us make a covenant with thee;
Ver. 28. Let there be now an oath. ] See here, saith Chrysostom, a how great the power of virtue is, and the might of meekness. For they that lately drove him out from among them, now come to him in courtesy, though a forlorn foreigner; and not only give him satisfaction, but seek his friendship. Thus “when a man’s ways please the Lord, he maketh his enemies to be at peace with him”. Pro 16:7
a Quanta virtutis potentia, quantum mansuetudinis robur, &c. – Chrysost. Hom. quinta.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
saw certainly. Figure of speech Polyptoton (App-6), for emphasis. Hebrew “seeing we saw”. Compare Gen 2:16 “freely eat”; Gen 27:30 “scarce gone out”; Gen 43:3 “solemnly protest”; Gen 43:7 “asked us straitly”, “could we certainly know”; Gen 43:20 “came indeed down”; Exo 5:23 “not delivered us at all”; Gen 18:18 “wilt surely wear away”; Gen 21:5 “shall plainly say”; Job 37:2 “hear attentively”; Num 22:17, Num 22:37 “promote thee to very great honour” = honouring I will honour thee; Gen 24:10 “altogether blessed”, Hebrew “blessing thou hast blessed”. Num 26:65; Num 30:12 “utterly destroyed”; Gen 23:11; Gen 24:10 “altogether blessed”.
Fuente: Companion Bible Notes, Appendices and Graphics
We saw certainly: Heb. Seeing we saw
was with: Gen 21:22, Gen 21:23, Gen 39:5, Jos 3:7, 2Ch 1:1, Isa 45:14, Isa 60:14, Isa 61:6, Isa 61:9, Rom 8:31, 1Co 14:25, Heb 13:5
Let there: Gen 21:31, Gen 21:32, Gen 24:3, Gen 24:41, Gen 31:49-53, Heb 6:16
Reciprocal: Gen 21:27 – made Gen 26:33 – Beersheba Gen 31:44 – let us Gen 31:53 – sware Gen 39:2 – the Lord Gen 39:3 – saw that 1Sa 11:1 – Make Heb 6:17 – confirmed it
Fuente: The Treasury of Scripture Knowledge
Gen 26:28. The Lord is with thee, and thou art the blessed of the Lord As if he had said, Be persuaded to overlook the injuries offered thee, for God has abundantly made up to thee the damage thou receivedst. Those whom God blesses and favours have reason enough to forgive those that hate them, since the worst enemy they have cannot do them any real hurt. Let there be an oath betwixt us Whatever some of his envious subjects might mean, he and his prime minister, whom he had now brought with him, designed no other but a cordial friendship. Perhaps Abimelech had received by tradition the warning God gave to his predecessor, not to hurt Abraham; (Gen 20:7;) and that made him stand in such awe of Isaac, who appeared to be as much the favourite of Heaven as Abraham was. It appears from this verse that a strong sense still prevailed, in that part of the world, of Gods superintending providence, and of his ordering the affairs of men so that blessings might come on the righteous. These Philistines not only observe this with regard to Isaac, but desire to enter into a covenant with him on that account. Would to God there was as much faith in general in regard to thin point in our days, as there seems to have been then, even among the Philistines!